1 He had succeeded to the see on the death of Anatolius in 458.
2 Ps. xxxiv. 18, and cxviii. 16.
3 Ps. xxxiv. 18, and cxviii. 16.
5 Per fidei regenerationem omnes in nostroe carnis veritate susciperet. The doctrine of the Atonement in the light of the Incarnation is here expressed in a rather unusual way, and I have therefore translated the expression as literally as possible.
1 Natalisseems to have been applied to the day or anniversary of a Bishop's consecration as well as to the festivals of Martyrs in the Calendar. Cf. Serm. IV. chap. 4, illi ergo hunc servitutis nostroe natalitium diem ascribamus. One reason for the shortness of this sermon, which used to be joined with Sermon II. (a few necessary alterations in the text of the latter being made) is, I think, rightly given by the Ballerinii: "perhaps" they say, "the unusual length of the ceremonies that day did not allow of a longer sermon."
2 Viz. on his mission of reconciling Aetius and Albinus the Roman generals in Gaul: see Introduction.
4 Especially of course in the Holy Euchrarist.
9 The words of S. Paul to the Thessalonians ( 1 Thess. ii. 19) are clearly in his mind.
1 This sermon, which in the older editions used to be joined in one with the first was separated by the Ballerinii and assigned to the (1st?) anniversary of his pontifical consecration. Quesnel, Who did not go so far as to separate the two parts, saw that there were certain expressions in the first portion which did not suit the common title given to the whole in anniversario die assumptionis eius, proposed to alter it to in octava consecrationis eiusis dies (on the octave, &c.). I have adhered to the Balls division, though I am not entirely convinced by their arguments.
2 Provexit unwillingly altered by the Ball. from provehit, against all the mss., to suit their view.
3 Oneris, others honoris (advancement).
4 Ipse est, others (including Quesnel) ipse mihi fiet (future).
7 The Ball. quote from several more or less contemporary authorities to prove that this concourse is more likely to have been on the anniversary than on the day of consecration itself and they say that such a celebration of the octave as Quesnel suggests is unknown to all antiquity.
3 Quesnel is no doubt correct in taking this literally as alluding to the anointing of bishops at consecration: cf. Serm. IV. chap. 1. Sancti Spiritus unctio consecrat sacerdotes, and lower down he speaks of the effusum benedictionis unguentum : so also in Serm. LIX. chap. 7, sacratior est unctio sacerdotum.
4 We read lassescit with Hurter, instead of the unintelligible lacessit of the mss.
5 By the evangelica lectio is meant the Gospel for the day, just as for instance, in Sermon XXXIII. chap. 1, &c.
1 The Ballerinii in an excellent note have shown that the series of six Sermons de Collectis were delivered in connexion with the annual Collections then in vogue at Rome for the sick and poor of the seven city regions, These collections seem to have been continued for several consecutive days (cf. Serm. VI. primus collectarum dies, and Serm. X. chap. 4), and probably began on the 6th of, July (the octave of SS. Peter and Paul), the day on which in pagan times the Ludi Apollinares had alsa begun : this date being designedly chosen, as Leo himself says (Serm. VIII.), ad destruendas antiqui hostis insidias in die quo impii sub idolorum suorum nomine diabolo serviebant : cf. what he says also in the first and third chapter of this Sermon (IX.).